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1704 
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HEROES OF THE 
CHURCH 



By Park Hays Miller 




PHILADELPHIA 
THE WESTMINSTER PRESS 

1922 



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Class BR)7^ 

Book „M5 . 

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COPYRIGHT DEPOSm 



Heroes of the 
Church 



By Park Hays Miller 




Philadelphia 

The Westminster Press 

1922 






Copyright, 1922 

By the Trustees of the Presbyterian Board of Publication and 

Sabbath School Work 



Printed in the United States of America 



JUN29'»' a S 7 # / f 19 



<i 



TO THE CLASS OF BOYS 

IN THE SUNDAY SCHOOL OF THE NINTH PRESBYTERIAN 

CHURCH, PHILADELPHIA, WHOSE COOPERATION MADE THE 

PREPARATION OF THIS MATERIAL A PLEASURE, THIS BOOK IS 

GRATEFULLY DEDICATED 



FOREWORD 

In April, May, and June, 1922, a series of twelve lessons 
on "Later Christian Leaders" appeared as a part of the 
Intermediate Departmental Graded Lessons. These lessons 
were prepared with the purpose of filling the gap in his- 
tory between the Apostolic Church and the Church of to- 
day. They were planned also to give to members of the 
Church to-day convictions concerning the true foundation 
of the Protestant faith. 

Interest in these lessons on the part of parents of Inter- 
mediate pupils in the Sunday school and the request for this 
material in permanent form have led to the printing of this 
book, with the omission of those features which marked the 
chapters as lessons. 

The writer will rejoice if these biographies, prepared for 
Sunday-school use, reach a larger circle of readers. 

P. H. M. 

Philadelphia, July 1, 1922. 



Chapter 


I. 


Chapter 


II. 


Chapter 


III. 


Chapter 


IV. 


Chapter 


V. 


Chapter 


VI. 


Chapter 


VII. 


Chapter 


VIII. 


Chapter 


IX. 


Chapter 


X. 


Chapter 


XL 


Chapter 


XII. 



CONTENTS 

PAGE 

Polycarp 9 

Augustine 15 

Bernard of Clairvaux 21 

John Wyclif 27 

John Huss 32 

Martin Luther 38 

Ulrich Zwingli 43 

John Calvin 48 

John Knox 54 

John Wesley 58 

Francis Makemie 62 

William A. Shedd 67 



POLYCARP 



Chapter I 
POLYCARP 

Who Confessed Christ in the Arena 
(Died probably either a.d. 155 or 166) 

In the year a.d. 166 the city of Smyrna was in an up- 
roar. The city was under Roman authority and the Roman 
officers were having their hands full maintaining peace and 
order. During the absence of Polycarp, the Christian bishop 
of Smyrna and the surrounding country, who had been on a 
visit to Rome, bitter enmity against the Christians had been 
stirred up, and the populace was wild with excitement. Be- 
cause it was supposed that the Christians were disloyal to 
Caesar, those who looked upon themselves as especially loyal 
to the emperor, cried, "Death to the Christians!" Then some 
one started the cry, "Let Polycarp be brought out!" 

The Christians believed they must be ready to die for 
their faith, if need be, but they felt that they must not run 
needlessly into danger. So they persuaded Polycarp, their 
beloved bishop, who was nearly ninety years old, if not 
older, to leave the city and remain for a time in seclusion. 

But one day, as evening drew near, he heard the sound of 
a cavalcade and the rattle of chariot wheels. One of Poly- 
carp's servants had betrayed his master and the Roman 
officers were at the door. Frightened friends brought word 
to the old man that he must flee, but he replied, "The will 
of God be done." 

Unwaveringly he went to meet those who had come to 
take him. He set food before them and asked that he be 
permitted to spend the time in prayer while they ate. Think- 
ing only of the cause of Christ to which he had given his 
life, Polycarp prayed for the Christians and for the churches. 
Then, at the appointed time, he announced that he was ready 
to go. 

9 



HEROES OF THE CHURCH 



ON THE ROAD TO SMYRNA 

Polycarp was permitted to ride upon a donkey and, with 
the horsemen acting as guards, the journey to Smyrna was 
begun. The irenarch, or Roman peace officer, who had come 
to arrest Polycarp, could not help feeling respect for this old 
man who exhibited such courage. Besides, it was the ire- 
narch's business, if possible, to persuade the Christians to 
renounce their faith in Jesus and to worship the statue of 
the emperor, according to the custom of the Romans. So he 
invited Polycarp into his chariot, and as they rode the 
irenarch said, "What harm is there in saying, 'Lord Caesar,' 
and in sacrificing, with other ceremonies observed on such 
occasions, and so make sure of safety?" 

At first Polycarp gave no answer. It is hard for us to 
imagine the thoughts which might have come into the old 
man's mind as he listened to the irenarch's words. Why not 
save his life by renouncing his faith in Jesus? 

Perhaps he thought of his boyhood and of his Christian 
home. How different was the home where Christ was wor- 
shiped from the home of the pagan; for in the homes where 
Christ was worshiped there was unselfishness and love. 

Then no doubt he remembered how, when he was a boy, 
John the apostle, who for a long time was the leader of the 
church in Ephesus, had come to his town. He listened to 
the apostle, who had himself seen the Lord and had listened 
to his teaching. From the apostle's own lips he had heard 
the story of the wonderful works and the wonderful words 
of Jesus. These words were written in his heart; he could 
never forget them. 

Then Polycarp must have thought of his long life spent 
in the service of Jesus. He had preached the gospel and had 
seen men changed by the message of the Saviour. 

He remembered, too, how he had become a leader in the 
Church and had been ordained a minister of Jesus, and then 
had been made bishop of the church in the district of which 
Smyrna was the chief city. He had promised to hold fast 

10 



POLYCARP 



to the truth of the gospel. How could he now break his 
word, even to save his own life? 

Paul, the great apostle, had taught in Ephesus, the city to 
the south, from which the Christian faith had been carried 
to Smyrna, and the Christians of Smyrna knew by heart 
the famous letters of this apostle to the Gentiles. Polycarp 
must have thought of how undaunted Paul had been when 
he faced death in the service of Christ. 

Then, too, Polycarp had just come back from Rome, where 
he had gone to confer with Bishop Anicetus in the interests 
of the Church. What would his friend, Anicetus, think if 
Polycarp should waver now in his loyalty to Christ? 

But uppermost in the mind of Polycarp was the thought 
of Jesus, who had set his face steadfastly to go to Jerusalem 
where he knew that he was to be crucified. And Polycarp 
knew by heart the message that Jesus had given his beloved 
John for the church in Smyrna, Rev. 2: 8-11, especially the 
words, "Be thou faithful unto death, and I will give thee the 
crown of life." 

So when the irenarch urged Polycarp to renounce Jesus 
and offer sacrifice to the emperor, he shook his head, "I shall 
not do as you advise me." The Roman officer could not 
understand the conduct of this Christian. The Romans be- 
lieved in many gods, and it was a simple matter for them to 
add another god to the list. And here was a man who was 
stubborn enough to insist that there was but one God, and 
who refused to acknowledge any other. In Smyrna a temple 
in honor of Emperor Tiberius and his mother had been 
erected, but these Christians refused to worship the emper- 
or's statute. In anger the irenarch hurled the old man from 
his chariot. Polycarp was injured, but, ignoring the pain, 
he followed to the city. 

IN THE ARENA 
Smyrna had its stadium, as had many cities of that day, 
no doubt copied after the great stadiums of the Greeks and 

11 



HEROES OF THE CHURCH 



after the arena at Rome where gladiators fought with one 
another or with wild beasts, and where, in the days of Nero, 
Christians were tortured, and put to death. When Polycarp 
reached the entrance to the stadium, words came to his mind 
that made him lift his head with fresh courage: "Be strong, 
and show thyself a man, Polycarp." Had not God him- 
self sent this message to him? 

The proconsul endeavored to persuade Polycarp to re- 
nounce his faith in Christ. "Swear, and I will set thee at 
liberty," urged the proconsul. "Reproach Christ." But 
Polycarp, unmoved by the persuasion of the proconsul and 
by the shouts of the multitudes, replied, "Eighty and six 
years have I served him, and he never did me an injury; 
how, then, can I blaspheme my King and my Saviour?" 
Again the Roman officer urged, "Swear by the fortune of 
Caesar." "Since thou art vainly urgent that, as thou sayest, 
I should swear by the fortune of Caesar," Polycarp replied, 
"and pretendest not to know who and what I am, hear me 
declare with all boldness, I am a Christian." 

Thinking he might still frighten this Christian into denying 
his faith, the proconsul threatened, "I have wild beasts at 
hand; to these will I cast thee, except thou repent." "Call 
them, then," answered Polycarp, "for we are not accustomed 
to repent of what is good in order to adopt that which is 
evil!" 

"I will cause thee to be consumed by fire, seeing thou de- 
spisest the wild beasts, if thou wilt not repent," threatened 
the proconsul. "Thou threatenest me with fire which burn- 
etii for an hour and after a little is extinguished," answered 
Polycarp, "but art ignorant of the fire of consuming judg- 
ment and of eternal punishment, reserved for the ungodly. 
But why tarriest thou? Bring forth what thou wilt." 

THE DECISION 
Then the herald, at the command of the Roman officer, 
stepped forth into the arena. A hush settled over the crowd. 

12 



POLYCARP 



They wanted to catch every word the herald shouted. Then 
came to the hushed crowd the words of the herald: "Poly- 
carp has confessed that he is a Christian! Polycarp has 
confessed that he is a Christian!" 

The hush was turned into shouts of fury: "Let loose the 
lion! Burn him alive." The shows of wild beasts were 
over, so it was determined to put the Christian to death by 
fire. The eager crowd, each wishing to have a share in the 
death of Polycarp, searched shops and public baths that 
were near for wood. 

POLYCARP PLAYS THE MAN 

The fagots were piled around him. When they were about 
to nail Polycarp to the post, he said, "Leave me as I am; for 
he that giveth me strength to endure the fire, will also en- 
able me, without securing me by nails, to remain without 
moving in the pile." Accordingly he was only bound. Then 
Polycarp prayed, "I give Thee thanks that thou hast counted 
me worthy of this day and this hour, that I should have a 
part in the number of thy martyrs, in the cup of thy Christ, 
to the resurrection of eternal life." 

The fire was kindled and the flames leaped about Poly- 
carp's body. The story which has come down to us says 
that because the flames did not consume him, an executioner 
was commanded to pierce him with a dagger. Thus this 
noble martyr gave his life rather than deny his Lord. His 
body was at last consumed by the flames, but the Christians 
of Smyrna gathered up his bones and buried them. And 
on the hill, just outside the city of Smyrna to-day, there is 
a tomb which is said to be that of Polycarp, who gave his 
life in the service of Christ almost eighteen hundred years 
ago, soon after the middle of the second century A.D., either 
in a.d. 155 or 166. 

With the death of Polycarp the persecution of the Chris- 
tians at this time in Smyrna came to an end, and, as Ter- 
tullian, who was born about the time of Polycarp's martyr - 

13 



HEROES OF THE CHURCH 



dom, wrote, "The blood of the martyrs was the seed of the 
Church.' 7 By men and women who would not deny their 
faith in Jesus, the gospel of Christ has been handed down 
to us through the centuries. 



14 



AUGUSTINE 



Chapter II 
AUGUSTINE 

Who Fought the Battle in the Garden 
(Born a.d. 354; died a.d. 430) 
The greatest battles that have ever been fought have been 
fought right in the heart of a man or of a woman, or of a 
boy or of a girl. In such a battle, instead of ranks of sol- 
diers engaged in hand-to-hand conflict, low ideals contest 
with high ideals, right feelings struggle with wrong feelings, 
high resolutions meet with powerful temptations. It was 
this kind of battle that Augustine fought with himself in 
the garden in Milan about the year 386. To him it was 
more terrible than any battle fought in the Great War. 
We can understand that battle fought in Augustine's heart in 
the garden of Milan only when we know how the story of 
his life led up to this experience. 

A BOY OF TAGASTE 

Augustine was born in Africa, in the town of Tagaste, in 
the year a.d. 354. Africa was part of the great Roman Em- 
pire. Since the days of Polycarp, Christianity had made 
great progress. The Roman emperors had themselves be- 
come professing Christians, and had forbidden the perse- 
cution of the followers of Christ. But the proclamations of 
the emperors had not routed paganism from the empire. 

Monica, Augustine's mother, was one of the noblest Chris- 
tian mothers who ever lived. Writers have said that it was 
the prayers of Monica that at last led Augustine to Christ. 
Augustine's father, Patricius, was a pagan. Possibly he had 
not become a Christian because he was a politician, a mem- 
ber of the city council, and the pagans rather than the Chris- 
tians were in power in Tagaste. So Augustine grew up in a 
home that was made Christian by his mother, but in which 
his father set him a different kind of example. 

15 



HEROES OF THE CHURCH 



Tagaste was a busy city, situated where many roads met. 
There traders from distant places came to exchange their 
wares, and Augustine would watch with interest these mer- 
chants of many nations. He would also see the galloping 
horses of the Imperial Mail as they plunged over the roads 
on their hurried errands for the Roman Government. 

Augustine liked to play handball, and to catch birds and 
make pets of them. He also played soldier and pretended 
that he was Hannibal, the great Carthaginian general, or 
Scipio, the Roman commander, or Achilles or Hector, the 
Greek warriors. 

At school his teacher was strict and hard, and many a 
thrashing the youngster received. He tells how he often 
prayed in the morning that he might not be whipped that 
day, but God did not answer his prayers, for he "was not 
a good boy." 

A great ambition stirred the heart of Augustine. He 
wanted to be a rhetorician. A rhetorician was a professor 
of language and an orator. Augustine dreamed of moving 
great crowds by his eloquence. 

A STUDENT IN MADAURA 

If Augustine's ambition was to be realized it was neces- 
sary for him to study in a better school than was to be 
found in Tagaste. Accordingly, he was sent to the city of 
Madaura, thirty miles from Tagaste. 

In Madaura was a statue of Apuleius, a famous orator, 
philosopher, and sorcerer, honored in all northern Africa. 
We can imagine that young Augustine must have paused 
before the statue of this famous man and dreamed of be- 
coming, like him, an orator whose name would be heralded 
throughout the world. 

It was not long before Augustine, now fifteen, drifted 
away from his Christian ideals and his Christian faith. 
When he returned to Tagaste he was really a pagan. But 
his mother did not give up hope; God, she believed, was 

16 



AUGUSTINE 



able to save even such a youth as Augustine had become, 
and she prayed unceasingly for him. 

IN THE CITY OF CARTHAGE 

Ambition next took Augustine to Carthage, where he ex- 
pected to finish his education as a rhetorician. Carthage 
was at that time one of the five great cities of the world. 
Here he found a city even more pagan than Madaura. Car- 
thage was given to pleasure of the most degrading kind, 
and Augustine, now a young man of eighteen, broke away 
completely from his Christian ideals and gave himself to 
a life of indulgence. At the same time he made progress 
in his studies, and established a reputation as a public 
speaker. 

One day he found a book called "Hortensius." This 
book was written by Cicero, the famous Roman orator and 
philosopher, but has been lost. As Augustine read the book 
he came to the words, "the pursuit of truth." Suddenly 
Augustine's whole view of life was changed. Truth, not 
pleasure, now became his goal; he wanted to know the 
truth. 

In his search for the truth he read the Bible, but he was 
too fond of rhetoric to appreciate its plain, direct language. 
In despair he turned to the teaching of the Manichaeans, a 
peculiar religious sect which at this time was making great 
progress in Africa. Their teaching is hard for us to under- 
stand, nor is it necessary for us to understand it. The 
Manichaean teachers, however, talked so much as if they 
knew it all that Augustine, who was seeking the truth, be- 
came one of them. Soon he became one of their cleverest 
debaters. He liked this religion because in spite of the 
Manichaeans' pretense to holiness of life, he felt he could 
still continue to live in sin. When he went back to Tagaste 
from Carthage, a young man of twenty, he was an out- 
spoken, conceited Manichaean. 

Augustine returned to Carthage and practiced his profes- 

17 



HEROES OF THE CHURCH 



sion, but he began to feel disgusted with the teaching of the 
Manichaeans. Had he found the truth after all? Eagerly he 
awaited the arrival of Faustus, one of the Manichaeans' 
famous teachers. When Faustus arrived, Augustine was 
completely disgusted, for Faustus could not answer his ques- 
tions. The teachings of the Manichaeans did not stand the 
test of fact and experience, and their leaders could not sat- 
isfy his mind. The religion which he had so cleverly de- 
fended no longer satisfied him. 

IN ROME AND MILAN 

From Carthage Augustine went to Rome. There he met 
with disappointment. He now scarcely believed anything, 
and he wondered if truth was to be found anywhere. He 
secured an appointment in Milan; but here again he met 
with disappointment. He had not found the truth that would 
satisfy him. In Milan his health failed him, and he became 
discouraged. 

But Milan was a Christian city, and the famous Ambrose 
was its bishop. Augustine went to hear Ambrose preach, 
and he began to read the Bible again. He was impressed by 
the fact that the Bible made good men and women. Now the 
struggle in his heart became intense. Could he give up his 
evil practices and turn from his sins and serve Christ? 

One day when he saw a drunken beggar on the street, 
seemingly happy in his intoxication, Augustine, who all his 
life had been seeking happiness in pleasure, was tempted 
to give up his search for truth and give himself over to en- 
joyment. But he could not get rid of the thought that there 
is more to life than mere pleasure. 

"There is something else," he said, and he began again 
his search for truth. Now the Bible appealed to his heart, 
but he was too proud to acknowledge that he needed a 
Saviour and too fond of his sins to be willing to give them 
up. Then one of his friends gave him a book by Plato, the 
Greek philosopher, and as he read it and compared it with 

18 



AUGUSTINE 



the Gospel by John and the Epistles of Paul, the truth began 
to take hold upon him. He must escape from his sins; but 
how? He could not break the chains that held him in 
slavery. 

THE VICTORY IN THE GARDEN 

He was told of Victorinus, the famous rhetorician and 
philosopher, who became a Christian and immediately an- 
nounced his conversion to the multitudes. Augustine won- 
dered at such courage. He was told how Anthony, a famous 
monk, had given up the world to serve Christ; and Augus- 
tine felt ashamed of his own weakness. Then, in the garden 
in Milan, he fought the battle with his weakness and his sin. 
"How long, how long?" he cried. "To-morrow and to-mor- 
row? Why not this hour make an end of my vileness?" To 
understand Augustine's experience, read Rom. 7: 14-25. 

Then he heard a voice, the voice of a child, perhaps from 
a neighboring house: "Take and read! Take and read." 
Had God spoken to him through a child? He went back to 
his Bible. The verse upon which his eyes fell was Rom. 
13: 14: "Put ye on the Lord Jesus Christ, and make not 
provision for the flesh, to fulfil the lusts thereof." Then and 
there Augustine's better self, by the grace of God, won the 
battle, and he gave his heart to Christ. He rose from his 
knees with a new peace in his heart. He had found the 
truth! He had found true joy in Christ. Joyfully he went 
to his mother, who had followed him from city to city while 
she kept praying for him, and made her happy by his con- 
fession of Christ. 

AUGUSTINE THE CHRISTIAN 
Quietly he began his Christian life, after a time coming 
out before the world as a Christian. Then he started for 
Africa. On the way his mother died; but he went on to 
Tagaste, where he turned his house into a monastery. He 
gave himself to the study of the Scriptures. He wrote and 
spoke in defense of his faith. His life and his writing and 

19 



HEROES OF THE CHURCH 



his power in debate made him one of the best known men 
in northern Africa. 

One day he attended the church in Hippo. During the 
service the bishop spoke of the need of priests. Instantly 
the congregation cried out: "Augustine a priest! Augustine 
a priest!" and then and there he was ordained to the priest- 
hood. Later he was made Bishop of Hippo, a position which 
he filled for more than thirty-five years. 

Augustine wrote and taught and preached, and defended 
the truth of Christianity. He relieved the needs of the poor, 
managed the property of his diocese, preached in the cathe- 
dral, prepared converts for membership in the Church, min- 
istered impartially to rich and poor, educated and ignorant, 
and in spite of threats and dangers and hardships served 
Christ with the utmost devotion to the very end. He died 
when Hippo was being besieged by the barbarian hordes 
into whose hands the city fell after his death. 

Augustine has been recognized as the greatest of the 
Church fathers. For a thousand years his influence domi- 
nated the Christian Church, and it is still felt to-day. 



20 



BERNARD OF CLAIRVAUX 



Chapter III 
BERNARD OF CLAIRVAUX 

Whose Courage Was Mightier Than the Warrior's Sword 
(Born 1090; died 1153) 

William, Duke of Aquitaine, who lived in the twelfth cen- 
tury, commanded a powerful army ready to carry out his 
orders. His territory covered the richest region of south- 
western France. He was in a position to crush anyone who 
dared to oppose him. He was also a man of huge stature 
and of almost gigantic strength, and he had a violent temper. 

This powerful duke who was so much feared on every hand 
had removed certain bishops from the church in his terri- 
tory and had set up bishops of his own choice. The high 
authorities in the Church could do nothing with him. He 
recognized no law or authority in his wide domains, and 
he disdained religion. 

One day this tyrant stood face to face with Bernard, the 
abbot of the monastery of Clairvaux. What a contrast be- 
tween the two figures! Bernard was about middle height 
and was physically frail, but within that frail body was a 
strength that seemed almost irresistible. Bernard had been 
conducting the service in the church, and Duke William, who 
disdained the Church and mocked at it, stood upon the steps. 
With flashing face and eyes that burned with indignation, 
Bernard advanced to meet the towering figure of the duke. 
"Your Judge is here, at whose name, every knee shall bow, 
of things in heaven, and things on earth, and things under 
the earth!" exclaimed Bernard. "Your Judge is here, into 
whose hands your soul is to pass! Will you spurn him, 
also?" 

There was an impressive silence. Then suddenly the great 
warrior fell to the ground before the fearless monk, who was 
armed only with courage and a sense of right. The duke, 
who could have struck Bernard dead with one blow of his 

21 



HEROES OF THE CHURCH 



fist or mace, was conquered by the fearless messenger of 
God. In penitence Duke William sought forgiveness for his 
sins, and asked to be admitted to the Church which he had 
disdained. The monk who faced and conquered the gigantic 
warrior has an interesting story. 

BERNARD'S BOYHOOD 

Bernard was born at Fontaines, in Burgundy, France, in 
the year 1090, just six years before the First Crusade, in 
which a host of knights, under the banner of the cross, set 
out to rescue the Holy Land from the followers of Mo- 
hammed. As a boy he must have heard the thrilling stories 
of how the knights who wore the cross fought their enemies 
who held Jerusalem, the Holy City, for France had sent out 
many warriors in that First Crusade. 

His father was Tescelin, a knight famous for his valor 
in arms, for his justice, and for his sympathy for the poor. 
A great soldier, he refused to fight except to protect his own 
lands from the plunderer, or at the call of his feudal lord, 
to whom he owed allegiance. Bernard's mother was Aleth, 
or Aletta, one of the noblest Christian women whose story 
has come down to us. She dedicated Bernard, her third 
son, to the service of Christ. 

The boy was sent to the cathedral school at Chatillon, 
where he distinguished himself as a student and a Christian. 
Unlike Augustine, Bernard had the strength and courage to 
resist temptation, and he kept his life pure. 

His mother died while he was still a boy, but in his 
heart he cherished her memory. He could never forget her 
words and her life. Often the memory of her came to him 
so vividly that it seemed that she had actually appeared to 
him. 

BERNARD'S CHOICE 

The time came for Bernard to decide upon a career. He 
might choose to be a knight, and win fame and fortune as a 
soldier. Or he might secure a position at court. With his 

22 



BERNARD OF CLAIRVAUX 



pleasing personality and his ability to influence others, he 
might rise to the highest position in the service of the king. 
Another field, too, was open to Bernard. Learning had been 
much neglected in the "Dark Ages," but now schools were 
coming into favor and soon great universities would be es- 
tablished. Bernard, with his splendid mind and his ability 
as a student, might hope to become a famous scholar and 
teacher. This calling especially appealed to him. 

However, Bernard's mother had dedicated him to the serv- 
ice of Christ. Perhaps he might fulfill her wish and at the 
same time win honor and position and wealth by aspiring 
to some high office in the Church, for the Church of Bernard's 
day owned great lands, possessed enormous wealth, and ruled 
over kings. Pope Gregory the Great had compelled kings 
and emperors to acknowledge the sovereignty of the pope. 
Bernard, for the asking, could secure a position in the Church 
which would lead to honor and ease and wealth and power. 
Which should he choose? 

One day Bernard was on his way to join his brothers who 
were in the army of the duke of Burgundy, which was laying 
siege to a powerful castle. Deeply moved by memories of his 
mother, he turned aside and entered a church to pray. There 
the victory over selfish ambitions and pride was won. He 
would fulfill the wish of his mother; he would give his life 
to the service of his Lord. Giving all to God, he would give 
up camp and court and high office to live in a monastery. 

THE MONASTERY OF CITEAUX 
In that day when men wished to give up the world, they 
were accustomed to retire to an institution called a "mon- 
astery." Here all their time was given to humble work and 
to study and meditation. Having made up his mind to enter 
a monastery, Bernard undertook to persuade others to fol- 
low him. His eloquence and influence soon led his brothers, 
his uncle, and others, to join his company, and together they 
sought admission to the monastery of Citeaux. He did not 

23 



HEROES OF THE CHURCH 



choose a famous or attractive monastery, but a monastery in 
which his devotion would be tested. Here the monks lived 
on one simple meal a day and worked at their humble tasks. 
Bernard went further than the rules required, and ate so lit- 
tle food that he lost all sense of taste. As a result, his phys- 
ical weakness unfitted him for the harder work of the mon- 
astery, but to make up for this he took upon himself the 
most menial tasks. Afterwards, he said that he should have 
nourished his body, so as to keep strong for the service of 
Christ. But in his day it was thought that self-denial, in 
itself, was a virtue. 

THE MONASTERY OF CLAIRVAUX 
At the age of twenty-five, with twelve monks in his com- 
pany, he went out to found a new monastery. The site had 
been known as "The Valley of Wormwood." Here the 
monks cleared land, built rude houses, and erected other 
buildings with their own hands. They began to subdue the 
wilderness. Inspired by Bernard, his followers in spite of 
untold hardship and deprivations finished their task. Soon 
the monastery under Bernard's leadership became so re- 
nowned that requests came for monks from Clairvaux to go 
out to many other places to establish colonies. During 
Bernard's life there were societies established in England, 
Scotland, Ireland, Germany, Denmark, Sweden, Norway, 
and Italy, to the number of one hundred and sixty. 

THE WEAPONS OF BERNARD 

Bernard was accustomed to preach to the monks in the 
monastery every day. His greatest lessons came from the 
Scriptures which he studied with devotion. God spoke to 
him best when he was out in the midst of nature, which he 
loved. "The trees and rocks," he said, "shall teach thee 
what thou never canst learn from human masters." 

From time to time he was called away for work which re- 
quired great courage. When no one else had the influence 

24 



BERNARD OF CLAIRVAUX 



necessary to accomplish what was to be done, Bernard was 
sent. He alone, as we have learned, could overawe the 
gigantic and violent William of Aquitaine. Armed only 
with his courage and his faith, he could meet and scatter 
an enraged and murderous mob with greater dispatch than 
could a thousand soldiers armed with lances. 

When the count of Champagne, in whose territory the 
convent of Clairvaux was situated, unjustly punished one of 
his vassals, Bernard became the champion of the suffering 
man and his family and compelled the count to make repara- 
tion. 

Rudolph, a monk of Germany, declared that he was com- 
missioned of God to lead a home crusade. If it was the call 
of God to fight the enemies of the cross in Palestine, why 
should he not lead in a crusade against the descendants of 
those who carried Jesus Christ to Calvary? With his cry, 
"Death to the Jews," he won many followers, and thousands 
of Jews were slain. Bernard protested against this slaughter 
of the Jews. "The Church triumphs more abundantly over 
the Jews in every day convincing and converting them," 
he said, "than if it were to give them all on the instant to be 
consumed by the sword." He met the heartless Rudolph 
and broke his stubborn spirit almost as suddenly as he had 
broken that of William of Aquitaine, and then he conquered 
the mob bent upon slaying the Jews. 

Bernard, much as he respected the pope who was then 
recognized as the chief bishop of the Church, was not afraid 
to remonstrate in the sharpest terms when he felt that the 
pope was wrong. When the pope failed to keep a promise, 
Bernard called him to account. 

Thus, in his fear of none save God, this humble monk 
discharged his duty. He refused all titles and material re- 
wards, and when urged to become a bishop he insisted that 
he would live and die the abbot of Clairvaux. 

When word came from the Holy Land that the fortresses 
of the Christians were falling into the hands of the united 

25 



HEROES OF THE CHURCH 



Mohammedans, a call was issued for a Second Crusade and 
Bernard was appointed to preach it. Everywhere he went 
he stirred enthusiasm. He did not invite men to arms to win 
fame or wealth, but spoke of the sufferings of the Christians 
of the Holy Land of the profanation of the sacred places 
where Christ had walked. Then he called upon men to win 
back Palestine from the Mohammedans. He preached re- 
pentance in preparation for the crusade, and multitudes 
turned from their sins in response to his preaching. But 
the crusade was a disastrous failure, and Bernard was furi- 
ously reproached. His own disappointment was keen, but 
he went on about his work as if nothing had happened. He 
had sought to please God rather than men, and as far as 
man's wrath was concerned he paid no heed. 

At last, in his sixty-third year, in 1153, the end came. 
When his friends crowded about him in tears, he prayed, 
"Wilt thou not pity us, our Father? wilt thou not compas- 
sionate those whom thou hirtherto hast nourished in thy 
love?" And his spirit was gone. 

In a day in which such a man was needed, he gave an ex- 
ample of the courage which sincerity of purpose and honesty 
of heart and faith in God can give to men. 



26 



JOHN WYCLIF 



Chapter IV 
JOHN WYCLIF 

The Father of the English Bible 
(Born 1324; died 1384) 

In 1365, during the reign of King Edward III, England 
was stirred by the demand of Pope Urban V for tribute. In 
1213 the pope's ban upon the country for three years forced 
King John of England to yield to the pope and to make 
over to him the realm of England. In recognition of the 
pope's claim upon the country the king promised to pay an- 
nually twelve thousand pounds as rent. This was a much 
larger sum than the income of the king himself. For more 
than a hundred years this rent had been irregularly paid. 
When Edward III was king, over thirty years had passed 
without the payment of this rent and now, in 1365, Pope 
Urban V not only demanded the payment of the year's taxes 
but also the payment of all the back rent. 

England was aroused by this demand. Many were eager 
to throw off the yoke of Rome. Just at this time there was 
in England a man who was brave enough, patriotic enough, 
and learned enough, to become England's champion — John 
Wyclif. 

WYCLIF'S EARLY TRAINING 

Almost nothing is known of Wyclif's boyhood. He must 
have been born about 1324, in Yorkshire, England. As a 
boy he was probably taught by the village priest, but when 
he was sixteen or possibly a little older, he was sent to the 
now famous University of Oxford. To reach Oxford he had 
to make a ten-days' journey through territory where out- 
laws made it their business to waylay and rob just such 
travelers. But Wyclif joined other students and wayfarers 
who banded together for self -protection. At Oxford Wyclif 
became known as a scholar, and was made master of Balliol 
College. 

27 



HEROES OF THE CHURCH 



ENGLAND'S CHAMPION 

When Pope Urban V demanded the payment of the past 
rental claimed by him, the king's council discussed the mat- 
ter. Wyclif, as royal chaplain, was a member of this coun- 
cil. He insisted that King John had had no right to tax the 
country without the consent of Parliament, and so the rental 
now demanded by the pope was not legal. Supported by 
Wyclif's argument, the council decided to stand by the king 
in his refusal to pay the money the pope demanded. Wyclif 
wrote a tract setting forth the reasons why England should 
not yield to the demands of the pope. The pope sought to 
get rid of Wyclif's influence in England, but the English 
court and the English people looked upon him as the great 
defender of their national rights. In various conferences 
and councils where English liberty was discussed, Wyclif 
was the spokesman for the English, and a brave, powerful 
defender of liberty he was. 

Wyclif was for some time a professor at Oxford, but the 
pope succeeded in having him removed from this position. 
In 1374 he was appointed rector of Lutterworth, where he 
carried on most of his work as preacher and writer. 

WYCLIF'S PREACHERS 
Wyclif himself was a powerful preacher. As a scholar, 
of course he knew Latin and wrote and spoke in this lan- 
guage ; but he felt that it was his duty to reach the common 
people, so he preached and wrote also in English. His Eng- 
lish sermons were in the everyday language of the people. 
He studied the Bible, and his knowledge of what was taught 
in God's Word led him to oppose many of the teachings of 
the Roman Catholic Church and claims of the pope. In- 
stead of looking upon the pope as the highest authority in 
religion, as the Roman Catholic Church claimed, he de- 
clared that the Bible was the true authority. He wrote a 
book entitled "The Truth and Meaning of Scripture," in 
which he taught that we are to find out what is true from 

28 



JOHN WYCLIF 



the Bible and not from the pope, that everyone has the right 
to think for himself and to decide for himself what the Bible 
means, and that the Church is not to be guided by what the 
pope says but by what the Scriptures teach. He declared, 
too, that the simple preaching of the gospel was the best 
means of reaching the hearts and the consciences of men and 
women. He felt that there was need of more preachers who 
would go among the people preaching God's Word. 

There were plenty of a certain kind of preachers in Wy- 
clif's day, but this was just the trouble. These preachers 
were known as "friars," and belonged to the Franciscans 
and the Dominicans, two orders of begging friars who went 
about preaching. By Wyclif's time the high ideals of the 
founders of these orders had been lost, and the friars, who 
were supposed to be poor and to give up all their property, 
had become greedy and their orders rich. They were the 
pope's best money raisers. They no longer preached the 
Word of God, but cared only to say what would interest 
and please their audiences and bring good collections. Their 
so-called sermons were often absurd, and even indecent. 

Wyclif felt that the only hope of saving England was by 
the preaching of the gospel. One day when he was sick and 
some of the friars came to denounce him for his errors, he 
declared, "I shall not die but live, and declare the evil deeds 
of the friars." 

Wyclif gathered about him men from Oxford and others 
and trained them to preach simple sermons based upon the 
Scriptures. He called them the "poor preachers," for they 
were really what the friars pretended to be. They preached 
the gospel of Christ, without any thought of gain. These 
preachers went through the towns and villages of England 
telling the message of the cross. They preached in the 
churches where they were invited, otherwise in the church- 
yards or under the trees. They also visited the sick and the 
aged and the poor, and helped them as best they could. 
These "poor preachers" became known as "Lollards." 

29 



HEROES OF THE CHURCH 



WYCLIF'S BIBLE 

The "poor preachers" who were sent out by Wyclif to 
preach in the language of the people needed the Bible in 
English. But the Bible was in Latin, the language of the 
Roman Catholic Church. Parts of the Scriptures had been 
translated into English, but Wyclif undertook to give the 
whole Bible to the people in their own language. The New 
Testament was translated by Wyclif himself, but Dr. 
Nicholas Hereford of Oxford helped with the Old Testa- 
ment, and John Purvey, the curate at Lutterworth, assisted 
in revising the whole translation. The translation was made 
from the Latin. Thus Wyclif gave to the world the first 
complete Bible in English, in the year 1382. 

After translating the Bible, Wyclif still had a great task 
before him. There were no printing presses then, and copies 
of the Bible had to be made by hand. Scores of willing 
workers were engaged in copying the English Bible by hand. 
The demand became so great that hundreds of expert scribes 
were employed to make more copies. Wealthy people se- 
cured their own copyists to make their Bible for them and 
the poorer people bought portions of the Bible — a Gospel, 
or The Psalms, or an Epistle. So many copies were made 
and kept that to-day, after more than five hundred years, 
there are still in existence one hundred and fifty manu- 
scripts of Wyclif's Bible in whole or in part. It has been 
said that we owe to Wyclif our English language, our Eng- 
lish Bible, and our Reformed religion. Wyclif's Bible has 
been the parent Bible of the world, for it was the first Eng- 
lish Bible, upon which, to a large extent, all later Bibles 
were based — and the English Bible has been translated into 
over seven hundred languages and dialects. 

WYCLIF'S DEATH 
Wyclif worked hard and long; but one day, in 1384, while 
he was conducting services in the church at Lutterworth, he 
was struck down with paralysis and never spoke again. A 

30 



JOHN WYCLIF 



few days later, on New Year's Eve, his life ended with the 
passing of the year. He was reverently buried in the church- 
yard. But his body was not allowed to lie in peace; thirty 
years later he was condemned by the Council of Constance 
and, at the command of the pope, his bones were dug up, 
burned to ashes, and cast into the river Swift. "This brook," 
says Fuller, "did convey his ashes into the Avon, Avon into 
Severn, Severn into the narrow sea, and this into the wide 
ocean. And so the ashes of Wyclif are the emblem of his 
doctrine, which is now dispersed all over the world." 



31 



HEROES OF THE CHURCH 



Chapter V 
JOHN HUSS 

Who Put His Conscience Above His Life 
(Born 1373; died 1415) 

Even as a young man John Huss was getting ready for 
life, not only by his studies but by his desire to prove worthy 
to be called a Christian. He had read the story of Lawrence, 
a third-century martyr, and he wondered if he would have 
the courage to suffer for Christ as this Christian had suf- 
fered. So he put his hand on the fire in the coal pan and 
held it there until his companions pulled it away. "Why 
dost thou fear so small a matter?" Huss inquired. "I only 
wished to test whether I should have sufficient courage to 
bear but a small part of that pain which Lawrence endured." 
In later years Huss was indeed to endure the flames for 
conscience' sake. 

A BOHEMIAN BOY 

As a boy he was known, as John, the son of Michael, but 
because he came from Husinec, in Bohemia, he was later 
called John Huss. He was born probably in the year 1373, 
which would be just the year before John Wyclif went to 
live at Lutterworth. The home of Huss was a humble cot- 
tage, for his mother was a poor widow. While her son was 
still an infant she dedicated him to the service of God. Al- 
though she was poor, she planned that her son should re- 
ceive a good education. For a time he attended school in 
a near-by town, and then his mother herself took him to 
Prague where he became a student in the university. Often 
he went hungry, and slept on the bare ground, and some- 
times he had to beg in the streets, which was not uncom- 
mon in the days of begging friars. 

To a less earnest Christian than Huss the city of Prague 
might have been as ruinous as Carthage was for Augustine, 
for the city abounded in temptations. Huss, however, be- 

32 



JOHN HUSS 



came known for his clean living and Christian character. 

Huss studied the Bible and books written by early Chris- 
tian writers — "the Fathers," they are called — among them 
Augustine especially. In his university work he made rapid 
progress. As a student he was still loyal to the Roman 
Catholic Church, but influences were coming into his life 
which were opening his eyes to some of the false claims of 
the Romish Church and the evil lives of many of its leaders. 
Among his teachers in the university were men who were 
opposed to the pope's claims. His reading of Wyclif's 
books, which put the Scriptures above the pope as the au- 
thority in religion, and his own study of the Bible prepared 
him for his brave stand for the supreme authority of God's 
Word and for liberty of conscience. 

HUSS THE PREACHER 

The university student began to be heard from as a 
preacher. For a time he preached at the Church of 
St. Michael, and then he was called to be the preacher in 
the famous Bethlehem Chapel. This church had been en- 
dowed by two citizens who believed in preaching the gospel 
to the people, and who insisted that "the poor should have 
the gospel preached to them in their own tongue." Here 
Huss preached twice almost every Sunday, with great power. 

There was need of a fearless preacher in Prague, for the 
people did not know God's Word and were not living as 
Christians should live. Huss preached the gospel to the peo- 
ple and fearlessly called them to repentance and to holiness 
of life. He preached with boldness and with earnestness, 
yet with sympathy and love. Thousands attended his serv- 
ices. His own consistent Christian life gave power to his 
sermons. 

The popularity of Huss as a preacher pleased the priests 
and bishops, until he began to expose and denounce the evil 
practices of the clergy. Then they began to feel that it was 
time to get rid of this bold preacher. 

33 



HEROES OF THE CHURCH 



HUSS IS PERSECUTED 

There was also another reason for opposition to Huss. In 
Prague there was rivalry between the Bohemians and the 
Germans. Although Prague was a Bohemian university, 
three out of four votes were controlled by the Germans. 
Huss believed that the Germans had the right to rule their 
own country, but that the Bohemians should have the right 
to rule in Bohemia. So he championed the rights of the 
Bohemians in the university. When three votes were given 
to the Bohemians to one to the Germans, there was a great 
outburst of opposition from the Germans, and many with- 
drew to establish universities elsewhere. Huss was made 
rector of the university. Emperor Sigismund, of the Holy 
Roman Empire, which included Bohemia, wished to add 
Bohemia to his territory. He was glad enough now to 
find reasons for putting Huss out of the way, for this patriot 
would stand for the independence of Bohemia. 

When he preached, spies listened in order to find some 
statement upon which an accusation of false teaching could 
be based. His books were eagerly read for evidence that 
he taught doctrines which were contrary to the teaching of 
the Church. One of the chief excuses for attacking Huss 
was the fact that he had translated one of Wyclif's books. 
So violent was the opposition to Wyclif's teaching that his 
books were gathered together and publicly burned by the 
Roman Catholic bishop. Huss defended the reading of 
Wyclif's writings, not because he believed everything that 
Wyclif taught but because he believed in liberty. He de- 
clared that no doctrine should be condemned until it was 
shown to be contrary to the Word of God. The bishop then 
excommunicated Huss — that is, Huss was denied the rites of 
the Romish Church, and also no longer had the right to 
preach. But he kept on preaching in Bethlehem Chapel. 

He was then summoned to Rome for trial, but he was con- 
vinced that nothing would be accomplished by his going, 
and so friends were sent in his place to make his defense. 

34 



JOHN HUSS 



They were cast into prison. Huss was condemned by the 
pope. This was in August, 1412. All faithful members of 
the Roman Catholic Church were forbidden to give him food 
or drink, or even to speak to him. But Huss appealed from 
the decision of the pope to Jesus Christ, the true Head of 
the Church. Again he was condemned by the pope, Bethle- 
hem Chapel was ordered to be leveled to the ground, and 
Prague was put under the interdict. This meant that mass 
could not be celebrated, sermons could not be preached, 
and that all religious rites, even Christian burial, were for- 
bidden. 

Huss was willing to suffer himself for what he believed, 
but he did not want the city of Prague to suffer the hardships 
of the interdict. So after long debate with himself to de- 
cide what his duty was, he went into voluntary exile. Loyal 
friends protected him in their castles. 

THE COUNCIL OF CONSTANCE 
Huss was finally summoned to Constance where he was 
to be tried. He went willingly, because he thought he was to 
have a chance to defend himself. Sigismund, the emperor, 
promised to protect him. Huss was sure that he could show 
that he believed nothing but what was taught in the Bible. 
But the idea of his enemies was that Huss was being sum- 
moned to take back his teaching, or to be punished for dis- 
obedience to the Church. 

Before Huss arrived his enemies had their plans laid. 
Huss, who had expected the emperor's protection, was ar- 
rested and cast into a disgusting cell, close to the sewer and 
filled with poisonous odors. Later he was thrown into a 
dungeon. During the day his hands were chained to a post, 
and at night his feet also. He was allowed to suffer terribly 
from hunger and thirst. 

Huss had a number of hearings, but instead of giving him 
a chance to explain and to defend what he believed, false 
charges were made against him and he was commanded to 

35 



HEROES OF THE CHURCH 



acknowledge his errors and promise to repent. This Huss's 
conscience would not let him do. He said: "I do not wish 
to maintain any errors, but will humbly submit to the de- 
crees of the council; but I cannot, without offending God 
and my conscience, say that I held erroneous opinions, 
which I never held, and which I never had at heart. I beg 
only that hearing may be granted me that I may express my 
views regarding the accusations that have been made against 
me." He would not deny the truth of what he believed in 
order to save his life. 

HUSS ENDURES THE FLAMES FOR CONSCIENCE' SAKE 
July 6, 1415, was set for the execution of Huss. The coun- 
cil met in the cathedral and Huss was brought from prison 
to receive sentence. The accusations against Huss were read 
and a last demand made that he retract. When Huss said 
that he could not deny the truth, but was willing to retract 
anything which was not true, if this could be shown him, 
he was sentenced to death. Then Huss knelt and prayed: 
"Lord Jesus Christ, forgive all my enemies, I entreat you, 
because of your great mercifulness. You know that they 
have falsely accused me, brought forth false witnesses 
against me, devised false articles against me. Forgive them 
because of your immense mercifulness." When he was 
called a Judas, he answered that he expected to drink of the 
cup of Christ in the heavenly Kingdom that very day. When 
the bishops said, "We commit thy soul to the Devil," Huss 
replied, "And I commit it to the most sacred Lord Jesus 
Christ." 

A high paper cap resembling a dunce cap was placed on 
his head to make sport of him, and, guarded by a force of 
three thousand soldiers, he was led to the place of execu- 
tion. "Lord Jesus Christ," said Huss, "I will bear patiently 
and humbly this horrible, shameful, and cruel death for the 
sake of the gospel and the preaching of thy Word." The 
fagots of wood, mixed with straw, were piled about him to 

36 



JOHN HUSS 



his neck. When the lictors lighted the pile, Huss sang, 
"Christ, Son of the living God, have mercy on us." Soon 
the flames blew in his face, and his voice was silenced. 
When his body had been consumed, his ashes were cast into 
the river Rhine. 

Huss was dead, but his influence was not ended. Soon 
many reformers were to rise who would not only seek to re- 
form the evil practices of the Church of Rome but also to 
purify its teachings by proclaiming the gospel as it was first 
taught in the Scriptures by Jesus and the apostles. 



37 



HEROES OF THE CHURCH 



Chapter VI 
MARTIN LUTHER 

The Father of the Reformation 
(Born 1483; died 1546) 

Hans Luther rented a little furnace in Eisleben, Germany, 
in which he smelted copper ore from the mines. He was am- 
bitious, even if he was poor, and when his son, Martin, was 
six months old, Hans and his wife, Margareta, moved to 
Mansfeld where Hans thought that his business chances were 
better. Here he became the owner of two furnaces, and 
won the respect of the community to such an extent that he 
was made a member of the village council. 

Martin was strictly brought up and carefully taught at 
home. At Mansfeld where he attended school, the children 
were neither well taught nor kindly treated. Martin's parents 
were ambitious for their son and hoped that he would be- 
come a lawyer. So when he was thirteen he was sent to 
Magdeburg to school, where a free scholarship was secured 
for him. A year later he was sent to Eisenach, where he 
helped to support himself by singing and begging. His 
voice and appearance so appealed to a family by the name 
of Cotta that they took him in and gave him a home. At 
St. George's School he had excellent teachers and learned 
rapidly. 

Early in the boy's life he felt a growing desire for some- 
thing besides learning. Whenever he heard of a famous 
Christian, he thought of his own failings and sins, and 
longed for some way to rid himself of his feeling of un- 
worthiness and guilt. Often he cried out to himself, "I am 
a sinner — what must I do to be saved?" 

A UNIVERSITY STUDENT 
Next Martin attended the University of Erfurt, then the 
most famous institution of learning in the land. He at first 

38 



MARTIN LUTHER 



intended to study law. But while he was making progress 
in the studies required in the university, his heart was seek- 
ing peace with God. When the Black Plague swept over the 
continent, leaving death in its trail, Martin was all the more 
terrified because of his sins. He was afraid to die. As his 
desire to get rid of his sins increased, he decided in desper- 
ation to give up law and become a monk, thus hoping to 
earn the forgiveness of his sins by his self-denial. 

A MONK 

The monasteries of Erfurt were many, but Luther chose 
the best of them all, that of the Augustinians, from which the 
preachers of the city came. The new monk was set to clean- 
ing and sweeping and begging. Often, weary and exhausted, 
he staggered home to the monastery under the heavy sack 
upon his back; but he gladly bore every hardship in the 
hope of earning forgiveness for his sins. He occupied a 
cell seven by nine feet, with a single narrow window. He 
studied theology in the hope of finding the way to peace. 
Thinking that he could win salvation from sin by his own 
sufferings, he fasted until he fell in a faint, and exposed his 
body to the cold, and slept on the stone floor without any 
covering. But through all these tortures he did not find 
peace. 

In obedience to a neglected rule of the Augustinians, Lu- 
ther began to read the Scriptures. As he read he found 
comfort and encouragement. In 1508 he was appointed 
instructor in the University of Wittenberg, and at this time 
he studied the Scriptures with great earnestness. One day 
he came upon the sentence in the Epistle to the Romans, 
"The righteous shall live by faith." Gradually the light 
came; he saw that he could not find peace or salvation 
through his own works, but that he must be saved by faith 
in Jesus Christ. 

Later he returned to Erfurt to complete his studies. For 
two years he lectured there. Then he was called back to 

39 



HEROES OF THE CHURCH 



Wittenberg as professor of theology. Here he lectured on 
the Scriptures. He studied Hebrew and Greek so that he 
could read the Bible in its original languages. Out of his 
study came a clear statement of the great Bible truth that 
we are saved by faith in Jesus Christ. No hardships we can 
endure can earn us forgiveness of sin; pardon comes only 
through faith in Jesus Christ. At last Luther had found the 
secret of peace with God. Great crowds came to listen to 
his lectures. Soon he began to preach as well as teach. 

THE NINETY-FIVE THESES 

The doctrine of salvation by faith which he had found in 
the Bible and which he taught and preached brought him 
into conflict with the pope and the Roman Church. At this 
time the pope was building the Church of St. Peter and was 
securing by the sale of indulgences a great amount of money 
for this purpose. The Roman Church taught that the merit 
of Christ and of the saints was stored up in the treasury of 
the Church, to be credited to individuals as the Church 
chose. So, in return for the payment of money, one could 
secure forgiveness of sins. The people were taught that in- 
stead of going directly to be with Christ at death, believers 
go to purgatory, an intermedite state, where by their suffer- 
ing they are purged or cleansed to fit them for heaven. A 
gift of money to the Church, however, would shorten the 
time in the tortures of purgatory. So the people eagerly 
gave their money to buy forgiveness for themselves and to 
shorten the suffering of their departed friends who were 
supposed to be in purgatory. 

Luther could not believe that the pope approved of this 
practice which was so contrary to the Scriptures, so when 
Tetzel, a Dominican monk, came to the border of Saxony 
selling indulgences, Luther wrote an argument against this 
unwarranted practice. This argument consisted of ninety-five 
statements, or theses. This paper was posted on the door of 
the Wittenberg church where Luther preached. The date, 

40 



MARTIN LUTHER 



October 31, 1517, marks the beginning of the Reformation. 
Luther's "Ninety-five Theses" were printed and scattered 
abroad. To his surprise the pope defended the practice of 
selling indulgences and commanded Luther to take back his 
statements, or to "recant," as this was called. Agents of the 
pope tried to flatter and to argue and to threaten Luther into 
yielding to his demands; but Luther stood his ground. De- 
bates were engaged in, but the reformer could not be con- 
vinced and came out boldly against the claims of the Roman 
Catholic Church. Then the pope prepared what is called a 
"bull" in which he denounced Luther's teaching and said 
that if he did not recant in sixty days he would be excom- 
municated, or cast out of the Church. 

LUTHER STANDS BY HIS TEACHING 

In the presence of a great crowd Luther burned the pope's 
bull and a copy of the canon law on which the pope based 
his false claims. This was the reformer's answer to the 
pope. 

Luther was summoned to the Imperial Diet at Worms, 
there to be heard by the emperor. The pope hoped that the 
reformer would be condemned and punished by Emperor 
Charles, who was an ardent Catholic. Luther started for 
Worms, and everywhere he went he was received by the 
people with blessings, in spite of the pope's ban. 

At the Diet, presided over by the emperor, he was com- 
manded to recant, but he replied: "Unless I am convinced by 
Scripture and by right reason (for I trust neither in popes 
nor councils, since they have often erred and contradicted 
themselves) — unless I am convinced, I am bound by the 
texts of the Bible, my conscience is captive to the Word of 
God. I neither can nor will recant anything, since it is 
neither right nor safe to act against conscience. Here I 
stand, I cannot do otherwise; God help me. Amen." 

Luther was dismissed, and he left the city. While on his 
way home, his friends, fearing for his safety, took him under 

41 



HEROES OF THE CHURCH 



their protection and held him in the castle of the Wartburg, 
which overlooked Eisenach. 

LUTHER'S LATER WORK 

Luther gave himself to the task of building up a Church 
which would teach the religion of the Bible. He translated 
the Scriptures from the Hebrew and Greek into German. 
Since Wyclif's day the printing press had been invented, 
and Luther's Bible was printed in large numbers and was 
eagerly read. 

When the spirit of freedom which followed Luther's 
heroic stand against the tyranny of the pope threatened un- 
der unwise leaders to turn into anarchy and riot, Luther 
left his safe retreat and returned to Wittenberg, where he 
once more became teacher and preacher. When the peasants 
threatened to rise against the princes, Luther tried to per- 
suade the nobles to yield to the just demands of the peasants, 
and also to restrain the peasants from revolution. When 
anarchy seemed to threaten, Luther sided with the nobles 
against the peasants. 

He had entirely broken away from the Roman Church and 
considered his monastic vows no longer binding. He mar- 
ried Catharine von Bora, who had been a nun. With his 
family he spent many happy years. 

In all, Luther wrote four hundred and twenty works. 
Among the most important, next to his translation of the 
Bible, were his catechisms in which he explained the Ten 
Commandments, the Creed, The Lord's Prayer, and the two 
sacraments. 

The efforts of the pope to stamp out the teaching of 
Luther failed. When the Diet of Speyer in 1529 forbade 
the spread of the Reformation, the princes who believed in 
the teaching of Luther made a solemn protest. From this 
"protest" came the name "Protestant," by which the Churches 
of the Reformation are known to-day. 



42 



ULRICH ZWINGLI 



Chapter VII 
ULRICH ZWINGLI 

Who Brought the Reformation to Zurich 
(Born 1484; died 1531) 

Ulrich Zwingli had two characteristics which make for 
success: he knew how to dare, and he knew how to wait. 
When Zwingli was pastor in Zurich, Switzerland, word had 
come that the army of the Roman Catholic Forest Cantons 
(a "canton" was a state in the Swiss confederacy) was 
marching to attack Zurich. To meet this army of eight 
thousand, an advance guard of twelve hundred men was 
hurried out. The Ziirichers took their stand on a piece 
of high ground protected by woods and a ditch and swamps. 
In the night some artillery had been added to this advance 
guard. In the meantime reinforcements were gathered, but 
the entire army of the defenders reached only a total of 
twenty-seven hundred as against eight thousand from the 
Forest Cantons. 

Zwingli was the chaplain of the Zurich army, and went 
with the reinforcements sent to join the advance guard which 
was bravely attempting to hold off the Foresters. As the 
chief chaplain, Zwingli bore the Zurich banner. They found 
the advance guard in a desperate plight. The Zurich army 
was really not ready for battle. Should they enter the fight, 
or wait until they were better organized and equipped? "If 
we wait here until the rest come up in their leisurely man- 
ner," said Zwingli, "then I see it will be too late to help 
our countrymen. We must not stand here and see our 
friends suffer defeat. I go to them and am prepared either 
to die with them and among them or to succor them, as God 
pleases." 

Zwingli took no part in the fighting — he was a chaplain — 
but he tried to encourage his countrymen who were so greatly 
outnumbered. "Brave, fellows," he urged, "take heart and 

43 



HEROES OF THE CHURCH 



fear nothing. We suffer, if we must, in a good cause. Com- 
mend yourselves to God, who is able to care for us and ours. 
God's will be done." 

This was the spirit of Zwingli: he knew how to wait 
patiently for fruit from his labors, but he had the courage 
to dare when he saw the need for action. He felt that he 
could trust God, whatever came to him. It was this man 
and this patient courage that brought the Reformation to 
Zurich. We want to know what he did and how he became 
the great leader that he was. 

A BOY PATRIOT 

Ulrich Zwingli was born in Wildhaus, German Switzer- 
land, January 1, 1484, seven weeks after Martin Luther. 
His father was the chief magistrate of the village, and his 
uncle was abbot of a monastery. As a boy Ulrich dreamed 
of some day serving his country, and exercised his body 
and tried to develop his skill in order to become a good 
citizen and a soldier. He was given the best education pos- 
sible. For a time he was taught by his uncle ; later he went 
to Berne to study, and after that to the University of Vienna; 
finally he went to Basel, where he taught while attending 
the university. Ulrich liked to debate, and his ability to de- 
fend his side of an argument made some of his fellow stu- 
dents jealous of him. 

A COURAGEOUS PREACHER 

In time Zwingli became priest of the church at Glarus, 
an important charge. 

Because of their reputation as unconquerable fighters Swiss 
soldiers were in great demand, and hiring them became a 
regular business. Prominent men of Glarus made a great 
deal of money by the practice. Zwingli began to condemn 
the hiring of Swiss soldiers to fight for foreign rulers. It 
was degrading and weakening the nation. Although he knew 
powerful men of Glarus would oppose him because they 

44 



ULRICH ZWINGLI 



were making fortunes by hiring soldiers to foreign princes, 
Zwingli came out boldly against the practice. 

Next Zwingli went to Einsiedeln. Here was a famous 
chapel to which people came even from distant places to 
seek miraculous healing. Zwingli studied the Bible. He 
also began to learn Greek in order to study the New Testa- 
ment in the original language. Through his study of the 
Bible he came to see that many of the claims and teachings 
of the Romish Church had no foundation in the Scriptures. 
He was led also to believe that the true authority in religion 
is the Bible, and that when the teaching or the practices of 
the Church contradict the Bible, the Church must be wrong. 

From Einsiedeln he was called to Zurich. Here his fame 
as a preacher spread. In the church he preached courses of 
sermons explaining various books of the Bible, and preached 
to the people in the market place on market days. His 
preaching of the Bible slowly but surely prepared the way 
for the Reformation in Zurich. Zwingli, like Luther, 
preached against the practice of selling indulgences. 

Testing the teaching and practices of the Church by the 
Scriptures soon led him to oppose many things because they 
were not taught in God's Word. One of the first of these 
was the rule requiring fasting in Lent, or the forty days 
before Easter. Fasting in Lent was not taught in the Scrip- 
tures, and therefore should not be demanded of Christians. 
Then Zwingli began to preach about the practice of praying 
to the saints, or "the adoration of the saints." In studying 
the Bible, Zwingli found no ground for praying to anyone 
but God. The Roman Catholic Church taught that men 
could save themselves by their good works. But Zwingli in 
his study of the Bible was led to the same truth which 
Luther discovered in the Bible, that we are saved by faith 
in Jesus Christ. 

Zwingli was called upon to defend his teaching against the 
best debaters the pope could find, but always Zwingli in- 
sisted that what he taught was based upon the Word of God 

45 



HEROES OF THE CHURCH 



and that those who opposed him must show that what they 
taught was taught in the Bible and that what he taught was 
not taught in God's Word. Because they could not do this, 
he won many supporters, and the Reformation grew in 
Zurich. 

The reformer's patient and continued preaching of the 
Bible gradually led the people of Zurich to give up many 
of the teachings and practices of the Romish Church. Saints' 
days were no longer observed. The annual processions to 
Einsiedeln, to worship relics of the chapel there, were dis- 
continued. 

The Catholics called the Lord's Supper "the Mass," and 
looked upon it as a sacrifice for sins, as if Jesus were cruci- 
fied again. The Romish Church taught that the bread and 
the cup of the Lord's Supper were changed so that they were 
no longer bread and the juice of the grape, but the real flesh 
and the real blood of Jesus. They worshiped the bread, or 
wafer, as Christ. But Zwingli persuaded the people that the 
Lord's Supper was intended to remind us of Jesus' death as 
the Lamb of God, offered once for all as a sacrifice for sin. 
Instead of the mass, the Lord's Supper was observed in 
Zurich. 

Then, because the people had been taught to venerate and 
practically to worship the images of the saints, images and 
pictures were taken out of the churches. 

ZWINGLI AND LUTHER 
Both Zwingli and Luther came to believe as they did 
through the study of the Scriptures. Many friends of the 
two reformers thought that if they could bring them to- 
gether with their followers, it would be a great aid to the 
Reformation. A conference was arranged. They agreed on 
almost every point except the Lord's Supper. Luther still 
believed that although there was no change in the material 
in the bread and the juice of the grape, yet somehow the 
real flesh and blood of Jesus were in them. Zwingli, how- 

46 



ULRICH ZWINGLI 



ever, said that the Lord's Supper was a memorial of Christ's 
death, and that he was present only spiritually, so they could 
not agree. 

ZWINGLI'S DEATH 

As the Reformation spread in Zurich and other cantons of 
Switzerland, it met with opposition from the strongly Roman 
Catholic cantons, known as the Five Cantons or the Forest 
Cantons. They were accused of persecuting preachers of the 
Reformation. The Reform Cantons felt that this was in- 
fringing on their liberty and the bitter feeling which resulted 
led to war. 

The Forest Cantons agreed to permit preaching by the re- 
formers in their cantons, but they went back on their agree- 
ment and marched against the Zurichers. It was the battle 
that followed which was mentioned at the beginning of this 
lesson. The twenty-seven hundred Zurichers fought valiantly 
against the overwhelming odds of eight thousand Foresters, 
but were defeated. Five hundred of them fell in the battle, 
among them Zwingli, whose body was shamefully treated by 
the Foresters. 

On a great stone marking the spot where he is supposed to 
have died, are cut his words, "You can kill the body, but you 
cannot kill the soul." 



47 



HEROES OF THE CHURCH 



Chapter VIII 
JOHN CALVIN 

A Timid Man Who Transformed a City 
(Born 1509; died 1564) 

One day in the year 1536, five years after Zwingli fell in 
the battle of Cappel, two men met unexpectedly in a little 
inn in Geneva, a city of French Switzerland. One of these 
men was William Farel, a heroic Protestant who had been 
preaching in Geneva. He had defied prison and ill treat- 
ment. Covered with wounds and dripping with blood, he 
had appeared before the people to preach the gospel. He 
had dared to undertake the reformation of Geneva; but 
helpers had failed him, and he had discovered that Geneva 
needed some one who could organize the church. 

The second man was John Calvin, a young man of twenty- 
seven. A student, modest, retiring, and timid, he was seek- 
ing a quiet place where he might continue his studies away 
from strife. Farel felt that this student was the man to make 
Geneva a city of God. Here was a task for a real leader, 
for Geneva had surpassed all other towns for centuries in 
unbridled pleasures, and it boasted strong men who were 
rebellious and hard to tame. Farel told Calvin that God 
called him to labor in Geneva. 

"I am timorous and shy by nature," the student answered. 
"How, then, shall I be able to fight against those raging 
waves?" 

"You think of nothing but rest," thundered Farel, his eyes 
flashing. "You trouble yourself about nothing else than 
your studies. Well, then, in the name of the Almighty I tell 
you that, unless you give ear to his call, your plans he will 
not bless." 

To John Calvin this was the call of God, and he answered 
it with all courage. He was timid and retiring, but no dan- 
ger could turn him back when he had heard God's call. 

48 



JOHN CALVIN 



Like Joshua of old, he was ready to go forward with God, 
though giants and walled cities were before him. 

HIS EARLY TRAINING 

Once more we are reminded that leaders must be prepared 
for their work. God had peculiarly fitted this young man 
of twenty-seven to become the great leader in Geneva. Cal- 
vin was born in Noyon, in Picardy, France, in 1509, eight 
years before Luther nailed the Ninety-five Theses on the 
door of the church in Wittenberg. As a boy he was delicate, 
pale, and nervous, but his father, an attorney and public 
official, saw that he had a fine mind and planned to make 
the most of his talents. 

After attending school near home, he was sent to the 
famous University of Paris. There he mastered the art of 
writing well and led his classes. He was especially good as 
a debater. When he was convinced of the truth, his timid 
nature did not keep him from saying what he believed. 

Calvin was led by a relative to study the Scriptures. 
Brought up as a Roman Catholic, at first he violently op- 
posed the teaching that we must be saved by the unmerited 
kindness of God, but as he more and more became conscious 
of his own sinfulness he began to wonder if it was not in- 
deed true that if he was to be saved at all it must be by the 
mercy of God, and not by any merit of his own. As he 
read the Bible he discovered the great truth which Luther 
and Zwingli also had found, and he cried, "0 Father, the 
sacrifice of thy Son has turned away thy wrath; his blood 
has washed away my sins: his cross has borne my curse." 

It was decided that Calvin was to study law, so he went 
to Orleans, where he studied under the greatest of law teach- 
ers. Here Calvin made such progress that the great teacher 
asked him to lecture in his place. This he did with such 
success that he was expected to be the successor of the great 
jurist. He also studied Greek, and was thus prepared to 
study the New Testament in its original language. 

49 



HEROES OF THE CHURCH 



A FUGITIVE 

In Paris, Protestants were bitterly persecuted. A number 
of them had been put to death. The Sorbonne, as the theo- 
logical faculty of the university was called, was determined 
to crush the Protestant faith. On All Saints' Day in 1533, 
a friend of Calvin's, Nicholas Cop, the rector of the uni- 
versity, was to deliver the address. He asked Calvin to 
write it. This address set the Sorbonne in a rage, and Cop 
took flight to escape prison. Calvin also made his escape 
from Paris. He went from place to place, seeking quiet in 
order to continue his studies. When the Protestants were 
being misrepresented and slandered, Calvin undertook to 
write a defense of Protestantism. This book he called "The 
Institutes of the Christian Religion." He boldly addressed 
it to the king. This book, afterwards enlarged, is one of 
the greatest books ever written. 

Calvin preached his Protestant doctrines in Ferrara, Italy, 
but persecution soon drove him out. He intended to go to 
Strassburg. It was while on his way there that he met Farel 
in Geneva and was persuaded to aid in the work in that city. 

IN GENEVA 

Farel had already won a large following in Geneva by his 
powerful preaching, but Calvin now became the great cham- 
pion of the Protestant faith. Leaders in the Swiss city of 
Berne planned a disputation, as such discussions were called, 
in which champions of the Romish Church would debate 
with the champions of Protestantism. Three hundred and 
thirty-seven priests were invited, but four hundred and sev- 
enty came. Calvin answered the arguments of his opponents 
by quoting the most important of "the Fathers," as the an- 
cient Church writers were called, and administered a crush- 
ing defeat. Some who had been bitter against the Reform- 
ers became fellow workers, and within a few months more 
than one hundred and twenty priests and vicars and over 
eighty monks became Protestants. 

50 



JOHN CALVIN 



Not everyone was happy over the changes Calvin and 
Farel wanted to make in Geneva. Many did not wish to 
live as the Reformers taught Christians should live. Some 
of them wanted to be members of the Church and still live 
as they pleased. But Calvin insisted upon discipline. If 
people did not live as Christians ought, they must not be 
permitted to partake of the Lord's Supper. Politics added 
to the difficulties of the Reformers. Some supported Calvin 
and Farel while others opposed them. Their enemies be- 
came strong enough to persuade the government to forbid 
them to preach, but they believed that the State had no right 
to dictate to the Church, and insisted upon preaching. Then 
Farel and Calvin were ordered to leave the city. "Well, in- 
deed!" answered Calvin. "If we had served men, we should 
have been ill rewarded, but we serve a great Master who 
will recompense us." 

THE RECALL OF CALVIN 

Calvin went to Strassburg, Germany, where there were 
many of his fellow countrymen who had fled from France. 
To them he ministered. In the meantime the feeling in 
Geneva was changing. The patriots there began to realize 
what these preachers of the gospel had done for their city, 
and they were eager to have them back. Geneva needed 
these strong men. For a long time Calvin resisted the call. 
When Farel urged him to come to Geneva again, he said, 
"If I were given the choice, I would do anything rather than 
yield to you in this matter; but since I remember that I am 
not my own, I offer my heart as if slain in sacrifice to the 
Lord." 

When he returned to Geneva, a great crowd thronged the 
church to hear him preach. It was Calvin's hope to make 
Geneva a model Christian community. A constitution was 
adopted which separated Church and State and gave freedom 
to each to conduct its own affairs. 

Many wondered how a Church could be governed without 

51 



HEROES OF THE CHURCH 



a pope or a bishop at its head; but Calvin planned to have 
the Church governed by a consistory, composed of ministers 
and elders. This is one of the greatest services which Cal- 
vin rendered the Protestant Church. He showed that a 
Church could be organized and governed without pope or 
bishop. 

Calvin believed in education, and under his leadership 
the schools of Geneva were developed. He believed, also, 
that a religious city should be an industrious city, and per- 
suaded the authorities to develop the weaving industry. He 
believed, too, in guarding the public health and so estab- 
lished health laws which were wonderful for the sixteenth 
century. Thus religion, education, and industry made 
Geneva a prosperous city, and it became the refuge of thou- 
sands of fugitives from other countries. 

A CHAMPION OF DISCIPLINE 

The strict rule of the city under the leadership of Calvin 
put an end to many evil practices. But, as was the case when 
Farel and Calvin first attempted to reform the city, they met 
with opposition. Some especially found fault because Cal- 
vin insisted that those who were not living as Christians 
should, must not be permitted to partake of the Lord's 
Supper. 

When resentment against Calvin was at its height he went 
boldly into the town hall, in spite of the drawn daggers that 
threatened him. "If you desire my blood — here it is!" he 
said. "If you want to banish me — I will go. And you may 
try once more to save the town without the gospel." No one, 
however, dared to lay hands on him. They drew back re- 
spectfully to let him pass. 

Calvin's enemies were determined to break his power. The 
party which opposed him was known as "The Libertines." A 
prominent Libertine had been told not to come to the Lord's 
Supper because of his evil life. But his friends insisted that 
he should come in spite of Calvin. They thought Calvin 

52 



JOHN CALVIN 



would not dare to insist upon discipline. When the time for 
service came, Calvin entered the pulpit. He saw the man 
in the congregation. After the introduction to the Lord's 
Supper, he said: "As long as God permits me to stay here, 
I shall show the constancy he has granted me, whatever may 
happen. And I shall follow the line of conduct which my 
Master has made perfectly clear to me." He took his place 
at the Communion table. The Libertine came forward to 
take the bread and the cup. "These hands you may cut 
off," said Calvin, "these limbs crush, here is my blood — 
shed it. You will never compel me to give what is holy to 
the godless." 

The Libertine stopped, then hesitated, and then left the 
church. Calvin had conquered. 

A PROTESTANT CENTER 

From many lands students came to Geneva to study under 
Calvin and then went back to their own countries to extend 
the Protestant Church. He influenced France, Italy, Ger- 
many, Holland, England, and Scotland. He lived to see 
twenty-one hundred and fifty reformed congregations organ- 
ized in France. 

Month after month and year after year Calvin labored in 
spite of physical weakness and pain. He had to conquer his 
own frail body as well as difficulties and foes. 

When the end came, May 27, 1564, when Calvin was in 
his fifty-fifth year, he could say, "In all my battles with the 
enemies of the truth ... I have fought the good fight 
squarely and directly." 



53 



HEROES OF THE CHURCH 



Chapter IX 
JOHN KNOX 

Scotland's Protestant Champion 
(Born 1505; died 1572) 

George Wishart, who had come under the influence of the 
teachings of John Calvin, was fired with zeal for the gos- 
pel as it was taught in Geneva. His preaching stirred Scot- 
land. There was need of preachers like Wishart in Scot- 
land. The Romish Church had become very corrupt. The 
higher clergy lived like nobles and gave little or no thought 
to religion. Friars swarmed like locusts and, because of 
their low morals, were a corrupting influence in society. 
The parish priests were so ignorant that they could not 
preach. Driven from one place Wishart preached in an- 
other until, at last, he was arrested and condemned to death. 
He was burned at the stake at St. Andrews, while Cardinal 
Beaton, who had brought about his death looked on from the 
window of his palace. 

Roused by such cruelty, which they called murder, a few 
men determined to avenge the death of Wishart. After stab- 
bing the cardinal to death, they seized the Castle of St. An- 
drews and defied the government. Many others who sought 
refuge from persecution, although they had had nothing to 
do with the death of Cardinal Beaton, joined the defenders 
of the castle. Among them was a man by the name of John 
Knox. 

These Protestants believed that the preaching of the Word 
of God was important and so, in the castle, services were 
held regularly. Knox was urged to become their minister; 
but he declined. Like Calvin, he much preferred to listen 
to others and to study. But, as Farel called Calvin to a place 
of leadership, so John Rough, a minister who was in the 
castle, called John Knox. After preaching a sermon on the 
election of ministers, Rough suddenly turned to Knox, "In 

54 



JOHN KNOX 



the name of God and of his Son Jesus Christ, and in the 
name of those here present who call you by my mouth, I 
charge you that you refuse not this holy vocation . . . even 
as you look to avoid God's heavy displeasure." 

Knox fled to his room. Like Moses, he said, "Who am I, 
that I should undertake this great work?" After days of 
struggle he answered the call. At the close of his first 
sermon, his hearers said: "Others lop off the branches of 
the papacy, but he strikes at the root, to destroy the whole. 
Master George Wishart spoke never so plainly, and he was 
burnt; even so will he be." The congregation in the castle 
soon came to respect and honor and love their minister. 
Others, too, came to share their feeling, for John Knox be- 
came the great Protestant leader of Scotland. 

KNOX'S EARLY TRAINING 

Moses was educated in the schools of Egypt, tested by ex- 
ile, and trained in the wilderness, in order to become the 
deliverer of Israel. So was John Knox trained for his place 
in history by study, by hardship, by meditation. He was 
born in Haddington, Scotland, probably in the year 1505, 
just four years before John Calvin. He was taught in the 
town school and in the high school, and then became a stu- 
dent in the University of Glasgow. Here he studied under 
John Major, the "most renowned professor in the country." 
He studied Latin, Greek, Hebrew, and French. He became 
a priest, but was led to reject the teaching and the practices 
of the Romish Church. 

When the life of George Wishart was threatened because 
he insisted upon preaching the gospel, John Knox carried a 
great two-handed sword which he stood ready to wield in his 
defense. After Wishart's death, as we have learned, Knox 
was among those who sought refuge in the Castle of St. An- 
drews. 



55 



HEROES OF THE CHURCH 



FROM GALLEY SLAVE TO PREACHER 
The defenders of the castle were captured by a French 
force. Knox became a galley slave and, for a year and a 
half, was compelled to row in chains. But through his hard- 
ship he had learned to pray and to trust God as never be- 
fore. When he was set free he preached in England and 
then went to Switzerland, where he came under the influence 
of Calvin. After many experiences he returned to Scotland, 
to spend the remaining years of his life in heroic service 
for his native land. 

IN SCOTLAND 

Mary of Lorraine, the Regent of Scotland, was laying her 
plans to make Scotland Catholic; but John Knox exposed 
the false claims of the Romish Church. Especially did he 
oppose the celebration of the mass, urging instead the sim- 
ple observance of the Lord's Supper. 

As we have seen in the chapter about Zwingli, the Roman 
Catholics taught that when the bread and the cup were conse- 
crated in the celebration of the mass, they became the actual 
flesh and blood of Jesus and so should be reverenced as the 
real presence of Christ. John Knox declared that to bow to 
the bread was idolatry. Instead of the elaborate ceremony 
of the mass in Latin, he observed the simple Lord's Supper, 
using the language of the people. When the queen regent 
died, a meeting of Parliament was called and a confession 
of faith was adopted. The rights of the pope in Scotland 
were denied, and the celebration of the mass was forbid- 
den. The Protestant Church was planned to take the place 
of the Church which had been ruled by pope and bishops, 
and so to govern the Church the General Assembly of the 
Church of Scotland was organized. 

KNOX AND QUEEN MARY 
The victory was not yet won, however, for Mary, the new 
queen of Scotland, who was educated and trained in France, 

56 



JOHN KNOX 



a beautiful and brilliant woman, was a stanch Roman Cath- 
olic. In her chapel, mass was celebrated. In the eyes of 
Knox this was nothing less than idolatry, so he denounced 
the queen's act in a sermon. When summoned to court, 
Knox insisted upon his right to speak what he believed. 
When the queen declared that she believed in the Church of 
Rome, Knox answered that the claims of the Romish Church 
had no foundation in the Scriptures. "You interpret the 
Scriptures in one way," said the queen, "and they in an- 
other; whom shall I believe, and who shall be judge?" 
"You shall believe God, who plainly speaketh in his Word, 
above Your Majesty and the most learned papists of all 
Europe," was Knox's reply. 

Again and again Knox was summoned by the queen. She 
tried to win him by persuasion, sometimes by tears, some- 
times by flattery, and sometimes by angry threats; but Knox 
stood for his convictions. The queen feared this man, whose 
"voice could put more life into his followers than six hun- 
dred trumpets blowing incessantly." When accused of trea- 
son, his defense was so convincing that even some of his 
enemies voted for his acquittal, and he went free. 

Queen Mary's conduct finally stirred such feeling against 
her in Scotland that she was forced to renounce the throne. 
Under Murray as regent, the Protestant Church prospered. 
To the very last, Knox preached the gospel without ceasing. 
In spite of threats and attempts on his life, he went on in 
his work until 1572. At his funeral, Regent Morton said, 
"Here lies one who never feared the face of man." 



57 



HEROES OF THE CHURCH 



Chapter X 
JOHN WESLEY 

Who Took Christ to the People 
(Born 1703; died 1791) 

In every age the true religion has been preserved by heroic 
men of faith and loyalty to God. In the days of Ahab 
idolatry had spread in Israel to such an extent that there 
seemed to be few who still believed in and served the true 
God. Then came Elijah, the champion of Jehovah, and sum- 
moned the people to Mount Carmel, where, by the test of 
fire, he convinced the people that Jehovah was the true 
God. 

The true religion seemed just as much in peril in Eng- 
land in the eighteenth century. It seemed as if the Reforma- 
tion had been almost in vain. There seemed to be little 
real faith in God. People lived wicked lives, and were not 
ashamed. Public men were without character. Talk was 
profane and unclean. Those who did believe in God thought 
of him as far away and not concerned with them. The 
working classes were oppressed, and were unruly and re- 
bellious. The people did not go to church; and the preach- 
ing in the church would not have helped them much if they 
had gone. There was desperate need of some messenger of 
God like Elijah, who would convince people that there is, 
indeed, a righteous God to whom men must answer for their 
sins and who is ready and eager to save men from their sins. 

The man who, under God, did most to restore true re- 
ligion was John Wesley. 

A MINISTER'S SON 

John Wesley, who was born in 1703, at Epworth, in Lin- 
coln, England, was one of nineteen children. His mother 
was a woman of wonderful Christian character and intelli- 
gence. His father was a minister in the Church of England, 

58 



JOHN WESLEY 



with a small salary. We can imagine that there were no 
luxuries in a family so large and with so little money. When 
John was about six years old their house burned down and 
the new house was for years only partly furnished. 

When John Wesley was eleven years old he was sent to 
Charterhouse School in London. At school he was bullied 
and abused, but he showed such courage and patience that 
he won his way to favor, and he gained a reputation for 
knowledge. Next he went to Oxford, the famous university 
which Wyclif had attended four centuries before. He gradu- 
ated with honors, and entered the ministry of the Church of 
England. Later he returned to Oxford, where he both studied 
and taught. 

At this time he and a few friends, among them his brother 
Charles, who is so well known for his hymns, and George 
Whitefield, afterwards an eloquent and powerful preacher, 
formed what was called the "Holy Club." They were care- 
ful about times of prayer and meditation, Bible-reading, and 
partaking of the Lord's Supper. They also visited the poor 
and prisoners in the jail, and helped those who were in 
need. Because they were so regular, or methodical, in the 
observance of religious rules, they were called "Methodists," 
a name which was afterwards given to the Church which 
grew out of John Wesley's work. 

MISSIONARY TO GEORGIA 

Earnest as John Wesley was in his religious life, he did 
not understand the great truth which Luther, Zwingli, Cal- 
vin, and Knox had learned and preached. He did not under- 
stand that our sins are forgiven and that we have peace with 
God through faith in the Saviour who died for us. He 
thought that he must earn his own salvation by his good 
life. 

John and his brother went as missionaries to the colony 
of Georgia, which had been founded by General Oglethorpe. 
On the vessel was a band of Moravian missionaries. Wesley 

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HEROES OF THE CHURCH 



was deeply impressed by their courage and peacefulness in 
a terrible storm. They seemed to have a trust in God which 
he did not have. Through these Moravians his attention was 
called to the great truth that we must depend upon Jesus 
Christ alone for salvation, instead of depending upon our 
own righteousness. This was the beginning of new things 
for John Wesley. 

IN ENGLAND AGAIN 

Wesley returned to England and sought out the Moravians 
and learned more of their teaching. At last he experienced 
God's saving power in his own life. 

Wesley now became an earnest preacher of the gospel. 
Many of the ministers of the Church of England, not in sym- 
pathy with his preaching, closed their pulpits to him. About 
this time George Whitefield was preaching to the people in 
the open air. This reminds us of Wyclif, but to Wesley it 
seemed an improper thing to do; the gospel, he thought, 
should be preached only in the church. But when he saw 
thousands moved to tears and repentance, he was convinced 
that preaching to the people outside the church was right 
after all. So he, too, began to preach in the open air, in 
Bristol, London, and Newcastle. 

WESLEY'S COURAGE 
Wesley had to bear the opposition and criticism of min- 
isters and bishops of the Church of England which he loved. 
They insisted that if the people did not come to the church 
to hear the gospel they should not hear it at all. The people, 
too, were stirred up against him. On one occasion a mob 
tried to brain him with clubs, but his courage and self-con- 
trol calmed those who were nearest to him, and the enraged 
crowd drew back to let him pass through unharmed. Re- 
cruits from the mob became his bodyguard, and mob leaders 
became class leaders, as those in charge of groups of con- 
verts were called. Within twelve years he had enlisted 
eighty-five lay preachers as helpers in his work. 

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JOHN WESLEY 



Wesley was a tremendous worker. He rose at four in the 
morning and frequently preached at five. Every Unoccu- 
pied moment was used for reading, study, and writing. He 
crossed St. George's Channel nearly fifty times and traveled 
two hundred and fifty thousand miles on land. He spent 
as many as twenty hours in the saddle and traveled ninety 
miles in a day, once covering two hundred and eighty miles 
in twenty-four hours. Nothing would hold him back. He 
would press on though crusted from head to foot with ice. 
When the road was covered with water he drove through the 
surf. In fifty years of his ministry he delivered forty-two 
thousand sermons, an average of fifteen a week. 

THE METHODIST CHURCH 

Through the preaching of Wesley and his assistants, thou- 
sands were led to accept Christ as their Saviour. The faith 
of these converts was not based upon some argument, but 
upon their own experience with God. Instead of calling 
down fire from heaven as Elijah did, Wesley convinced men 
of the reality and the presence of God by the fire that burned 
in their hearts when they believed the gospel and accepted 
Jesus as their Saviour, and by the changed lives of those 
who were won to Christ. 

Wesley had no intention of establishing another Church. 
But in spite of Wesley's plans the Methodist societies became 
Methodist churches and the Methodist Church, independent 
of the Church of England, was finally organized. This de- 
nomination has become the largest in the world. 



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Chapter XI 
FRANCIS MAKEMIE 

The Presbyterian Pioneer in America 
(Born 1658; died 1708) 

We have been thinking about Christian leaders in many 
lands: Asia Minor, Africa, France, England, Bohemia, Ger- 
many, Switzerland. We ought to think also about the way 
Christianity came to our own country, and about the forces 
that have helped to make our country "Christian America." 
This takes us back to the days before John Wesley. We 
know that Virginia, the first colony, soon had its churches. 
Its ministers belonged to the Church of England. The set- 
tlers of Massachusetts were Puritans, with their wonderful 
Christian faith and sterling Christian character. Maryland 
was settled by Roman Catholics. Pennsylvania was colon- 
ized by Quakers, or Friends. To the shores of America 
came also many Protestants from France, who are known 
as Huguenots. 

Among the pioneers who dared to cross the Atlantic in the 
days of sailing vessels, and to clear the forest and build their 
cabins, were Scotch-Irish Presbyterians who came to Amer- 
ica because of persecution. Their homes were scattered 
through the forests. 

These Scotch-Irish settlers brought with them their Protes- 
tant faith and their Bibles. Without a minister, they had 
their family worship and their meetings for prayer and 
meditation upon the Word of God. But these Christians, 
some of whom were elders, longed for a minister to preach 
and to administer the sacraments. They loved the Church 
and its "means of grace," as the ordinances were called. 
The appeal for a minister was sent to the Presbyterian 
Church of Ireland, and Francis Makemie was the answer to 
this appeal. 

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FRANCIS MAKEMIE 



ANOTHER COLLEGE MAN 

The Presbyterian Church has always believed in an edu- 
cated ministry. This is not surprising when we remember 
that the Christian leaders about whom we have studied were 
educated men. So in selecting a man to minister to the scat- 
tered colonists on the frontiers of America, the Presbytery 
of Laggan chose a man trained for the task. 

Francis Makemie was born about 1658, almost fifty years 
before John Wesley. When he was a boy of about fourteen 
he was led to Christ by an earnest school-teacher. He at- 
tended the University of Glasgow, and became a student for 
the ministry. About 1681 he was licensed to preach. Just 
when he was ordained is not known. 

PREACHING IN AMERICA 

Makemie reached America in 1683 and organized his first 
church at Snow Hill, Maryland. This became the center 
of his work, but he extended his activity. Churches were 
organized at Pitts Creek, Manokin, Wicomico, and Rehoboth. 

Makemie was a real pioneer missionary. For six years he 
had no fixed home. Much of his time was spent on horse- 
back, going from place to place in his ministry. He lodged 
in log cabins, and preached from crude pulpits. He ven- 
tured into Virginia, but there Governor Berkeley objected 
to anyone's preaching except ministers of the Church of 
England. Tradition says that Makemie's preaching in Vir- 
ginia stirred the wrath of the ministers of the Established 
Church, and that he was arrested. But his appeal to the 
governor was so convincing that he was set at liberty and, 
as a result of his argument, the Virginia Legislature after- 
wards placed upon the statute books the "Act of Toleration." 

In order to avoid interference by the authorities, although 
there was religious liberty in Maryland while Lord Balti- 
more was in authority, the new church building at Rehoboth 
was erected upon Makemie's own land. We forget that even 
in free America there was not always religious liberty. Even 

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HEROES OF THE CHURCH 



those who came to this country to find liberty to worship 
God in the way they thought was right, were not always 
willing to grant the same privilege to others. Makemie had 
much to do with establishing religious liberty in America. 

A MERCHANT PREACHER 

Makemie paid his own way as a missionary. There is no 
record of his receiving a salary. He married Naomi Ander- 
son, who inherited considerable money and land from her 
father. Makemie himself was a ship merchant. He was 
engaged in the service of Christ, and used his business to 
pay the expenses. His home was in Accomac, Virginia, just 
below Rehoboth, Maryland. 

In 1704, the year after Wesley's birth, he went to England. 
There he raised money for the support of missionaries in 
America and brought back with him two Irish Presbyterian 
ministers, John Hampton and George Macnish. As the num- 
ber of Presbyterian churches grew, the center of Presby- 
terianism shifted to Philadelphia. Largely as the result 
of the labors of Makemie the first presbytery was organized, 
in 1706, according to our calendar. Ten years later the 
churches had grown so that the General Synod was formed, 
with four presbyteries. In 1729 the General Synod passed 
what is called the "Adopting Act." This act adopted the 
Westminster Confession of Faith and the Larger and Shorter 
Catechisms as the standards for the Presbyterian Church of 
America. The Presbyterian Church in America also de- 
clared its independence of the authority of the State in the 
exercise of ministerial authority, and denied the power of 
the civil magistrates to persecute any for their religion. 
Thus the Presbyterian Church was the first in America to 
declare the great principle of "a free Church in a free 
State." 

A CHAMPION OF RELIGIOUS LIBERTY 

This occurred after Makemie's death, but he had much to 
do with bringing it about. He traveled from South Caro- 

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FRANCIS MAKEMIE 



lina to Massachusetts preaching. In 1707 he and Hampton 
were in New York, and he was asked to preach to a group of 
Presbyterians of the city. For this purpose the Presby- 
terians asked for the use of the Dutch Church and then for 
the French Church, but were refused by both because the 
people feared the governor, Lord Cornbury. When Make- 
mie was asked to preach in the house of William Jackson, 
he consented. Hampton, also, arranged to preach on Long 
Island. Their certificates as nonconformist preachers 
granted by the courts of Barbadoes, Virginia, and Mary- 
land, were to them sufficient authority for this. But Make- 
mie and Hampton were arrested. Like Paul they found 
themselves in prison for the gospel's sake. 

In 1689 England had passed the "Act of Toleration," per- 
mitting congregations to worship outside the Established 
Church, but Lord Cornbury said that this act did not apply 
to the colonies. So when Makemie and Hampton were 
brought before him, he demanded: "How dare you take it 
upon you to preach in my government without my license? 
None shall preach in my government without it. The Act 
of Toleration does not extend to the American Plantations, 
but only to England." 

Makemie, however, argued that the Act of Toleration did 
extend to the Plantations, and that his certificate showed that 
he had conformed to it. 

"The certificates are only for Virginia and Maryland," 
insisted the governor. "The law was made against strolling 
preachers, and you are such. You shall not spread your 
pernicious doctrines here." 

But Makemie was ready to show that the doctrine of the 
Presbyterian Church was not contrary to the doctrines of the 
Church of England. Cornbury offered to set the preachers 
at liberty if they would give bond and security for good 
behavior and pledge themselves to preach no more in his 
colony. 

Makemie's reply was such as Peter or Paul might have 

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HEROES OF THE CHURCH 



made : "If your lordship requires it, we will give security for 
our behavior; but to give bond and security to preach no 
more in your excellency's government, if invited and desired 
by any people, we neither can nor dare do." 

To prison Hampton and Makemie went. After a number 
of vain attempts their release on habeas corpus was secured 
until the trial should take place. At the trial Makemie ac- 
knowledged that he had preached the gospel as accused, 
but he insisted that this was not contrary to the law. He 
argued his own case, and was promptly acquitted by the 
jury. He was, however, released only after paying the costs, 
which amounted to eighty -three pounds. 

Makemie lived only a short time after his release. It is 
thought that his imprisonment hastened his death. This pio- 
neer of Presbyterianism in America had not lived in vain, 
for, as has been said, he had much to do with the establish- 
ment of the Presbyterian Church and with securing religious 
liberty for the colonies. 



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WILLIAM A. SHEDD 



Chapter XII 
WILLIAM A. SHEDD 

Who Gave His Life for the Oppressed 
(Born 1869; died 1918) 

When word came to the Christians of Urumia, Persia, 
during the Great War, that the Russians were about to with- 
draw, there was widespread terror. The Turks desired noth- 
ing more than an excuse to massacre the Christian Armeni- 
ans and Assyrians. They hated the Christians with a bitter 
hatred, for everywhere the Christians were more prosperous 
than their Mohammedan neighbors, and, in spite of persecu- 
tion, the Christians refused to renounce their faith and be- 
come followers of the prophet. The Christians knew that 
the moment the Russian army withdrew, the Turks and 
Kurds would murder and rob and ruin. 

When the Russians withdrew the Christians fled. Between 
eight and ten thousand followed the withdrawing Russians. 
Probably seventeen thousand refugees rushed for protection 
to the mission compound in Urumia. Here their protection 
was just an American flag and a band of Christian mission- 
aries under the leadership of a brave American citizen. 
"There was no mounted cannon, no armed men. Outside, 
the enemy blustered and threatened and cursed; but the 
American flag flew between him and his prey. He spat at 
it and made impotent boasts of what he would do if that 
flag were once out of the way. Sometimes the foe were 
German-drilled Turkish regulars; again they were wild 
Turkish tribesmen, brandishing their weapons and filling the 
air with their shrill cries." 

The man who put up that flag and dared to keep it there 
was the recognized leader to whom everyone turned in this 
time of terror. Those who did not love him, feared him, 
simply because he spoke the truth and stood for justice. As 
he walked through the streets of the city he was honored by 

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HEROES OF THE CHURCH 



high and low. This man was William A. Shedd, a plain 
American missionary who had gone out to take Christ to 
Persia. 

HIS EDUCATION 

William Shedd was born on the mission field, in the city 
of Urumia, in the northwestern corner of Persia, where his 
father and mother had gone to carry the gospel. In this 
missionary home he breathed the atmosphere of Christian 
faith and service, and as a boy he learned the languages of 
the natives. 

When he was five years old his parents returned to Amer- 
ica for a time, where he received his schooling. When they 
returned to Persia to continue their work, William was left 
in Marietta, Ohio, where he attended school. At the age 
of fifteen he entered Marietta College. He was one of "The 
Hill Crowd," a group of unusually brilliant boys who be- 
came leaders in later life. William was second in his class, 
a fine student and a clear thinker. Often his understanding 
of the subject and his clear statements enabled him to help 
his less able fellow students. 

He was a real boy, fond of sports, full of fun, but never 
very rugged. After two years in college his family feared 
for his health, and he was persuaded to return to Persia for 
a time. But his three years in Persia were not vacation 
years. He could not be idle when there was so much need. 
He tutored his brothers, taught in the mission school, and 
helped in the mission work. At the same time he studied 
Persian and Syriac. 

Returning to America he graduated from college in 1887. 
Again he went to Persia, to help his father. After two years 
he came back to America for his seminary course in Prince- 
ton. His standing entitled him to a scholarship in Hebrew; 
but he felt that Persia needed him, and back he went to that 
mission land. This was in 1892, and for twenty-six years 
he gave the best that was in him to bring Christ to the peo- 
ple of Persia. 

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WILLIAM A. SHEDD 



A MISSIONARY'S WORK 

Like the Good Samaritan who did his best for the wounded 
man he found by the wayside, this missionary tried to meet 
every need of the people of the land to which he gave his 
life. They needed education, and so he became a teacher 
and the president of the College of Urumia. In the outlying 
villages churches were established and schools organized, 
and at times he had oversight of these. Native workers 
must be taught, and he gave himself to this task. Native 
preachers must be trained, and he became their theological 
professor. Distant tribes must hear the gospel, so he rode 
over the mountains among the terrible Kurds and told them 
the story of the Saviour. He acted as treasurer and man- 
aged the mission press where missionary literature was pub- 
lished. 

THE YANKEE CADI 

And so it came about that, when war came and terror 
gripped the hearts of men and women and children, all 
turned instinctively to Dr. Shedd as the one who must take 
command. Speaking in this country of their efforts to de- 
fend themselves against the Turks, a Persian Assyrian said, 
"The brain and life of our movement was one single Amer- 
ican who we consider the greatest American born, the Rev. 
W. A. Shedd, and we owe our life, those of us who have 
escaped, to that man." It was he who had the flag placed 
over the compound and insisted that, being a neutral flag — 
for the United States had not yet entered the War — it must 
be respected. 

Dr. Shedd was the real head of the government now. Be- 
cause he was master of both Christian and Mohammedan 
law, and understood the character of the people, he had, 
since the death of Dr. Cochran, a missionary, been acting as 
their cadi, or judge. With no authority or power to enforce 
his decisions, his verdict was respected more than that of 
the courts, and his word was final. All classes came to him 
with their disputes and their troubles. 

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HEROES OF THE CHURCH 



One incident reminds us of the wisdom of Solomon. A 
young man complained to Dr. Shedd that another had stolen 
his shoes. Both were summoned before him. "Where did 
you get your shoes?" he asked the man who claimed that 
his shoes had been stolen. "In Chicago," he replied, nam- 
ing the firm. Then to the other man, he said, "Where did 
you get yours?" "My brother bought them for me from a 
Russian soldier, who brought them from Russia," the man 
replied. "Let me see the shoes," Dr. Shedd commanded. 
In them he found the trade-mark of the Chicago merchant. 
The shoes were then returned to the rightful owner, and the 
thief was put to open shame. 

Dr. Shedd tried to unite all interests in the support of or- 
der and justice. He dared to walk the streets alone and 
face the officers of the enemy. In an effort to enlist the 
help of all in the protection of the refugees, he talked with 
Turkish authorities, he visited influential Mohammedans, 
and he kept in touch with the Kurdish chiefs. He super- 
vised the distribution of relief with sympathy and yet with 
a shrewdness and firmness that made it next to impossible 
to impose upon him. 

One day the Persian governor said to him, "The great 
difference between you and us is that you depend upon the 
truth to accomplish a purpose and we depend upon a lie." 

Dr. Shedd was a lover of peace. He hated the idea of war 
and stood for the principle of fighting only when attacked. 

HIS LAST JOURNEY 
During 1915, Dr. Shedd came to America, but the follow- 
ing year he returned to his work in Urumia and its respon- 
sibilities. Months of stress began to tell upon his health 
and it was feared that he was going down with tuberculosis, 
with which he had previously been threatened. The de- 
fenders of the refugees had no touch with the outside world. 
They did not know when they might hope for deliverance 
by the arrival of the British Army. Then one day an air- 

70 



WILLIAM A. SHEDD 



plane brought word that in three weeks the British Army 
would arrive. "But can I hold out for three weeks?" asked 
Dr. Shedd, weary from the long struggle. 

The refugees could endure the strain no longer. They 
felt that they must run to the approaching British forces for 
safety. Dr. Shedd urged the people to wait; but the flight 
began like a stampede, and the massacring Turks followed. 
Dr. Shedd followed, also, to render what service he could 
to the suffering fugitives. A British camp was reached, but 
they had to press on, for there were not enough soldiers to 
hold back the pursuing Turks. 

Dr. Shedd fell sick, and while they were trying to take 
him over the rough mountain trail in a cart his life journey 
came to an end. With a blanket and the canvas from the 
cart for a shroud and casket, he was laid in a shallow grave. 
When word was passed along that Dr. Shedd was gone, a 
great cry went up from the fugitives: "What shall we do? 
Our father is gone, our back is broken, there is not one left 
on earth to help us. Would that half our nation had died 
and he had been left." 



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